Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Their vileness and abominableness by reason of Sin. In regard Consid. 1 whereof, they are not unworthy only of ought that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Job. what should I say? bBred in sin, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Stars (the brightest and clearest part of them) be not clean in Gods sight: How much more is Man ea miry worm, unclean? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the work of thy hands: iRegard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For
I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
1. Their vilenesse and abominablenesse by reason of Sinne. In regard Consid. 1 whereof, they are not unworthy onely of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Iob. what should I say? bBred in sinne, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Starres (the brightest and cleerest part of them) be not cleane in Gods sight: How much more is Man ea mirie worme, uncleane? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his dayly meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the worke of thy hands: iRegard, O Lord, in me not my worke, but thine owne: for if thou regardest my worke, thou damnest me; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. Fork I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
iOpus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nam & quaecunque sunt bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1.
1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our Sanctification is here but in part. Asl we know but in part: so we are purged but in part.m I am not yet perfect, saith the Apostle. And,n who can say, I have so cleansed mine heart, saith Solomon, that I am wholly free from sin? Yea aso the most that any know ⟨p. 264⟩is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not sop stripped of their old garment, of their* Prison apparel, but that many a rag of it hangeth still upon them, andq sticketh so close to them, that they will not off all, till they go altogether for good & all, tillr death do that all at once, thats grace doth now by degrees. Thought sin reign not in them, asu formerly it hath done: yet it remaineth with them, andx dwelleth still, like a bad Inmate, within them.y It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It isz like a wild fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root,a ready ever anon to sprout out again, will abide there, do what can be done, till the wall it self be digged down. It is asb the fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be it self wholly demolished. Andc as we are our selves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there isd a tincture of the stained glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it.e Our evil actions are merely evil, saith Gregory, but our good actions (are not, nay) cannot be purely good. They are butf maimed; saith Prosper. They areg so imperfect, and some way or other corrupt, saith Anselm, that God might well be displeased with them.
1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our Sanctification is here but in part. Asl we know but in part: so we are purged but in part.m I am not yet perfect, saith the Apostle. And,n who can say, I have so cleansed mine heart, saith Salomon, that I am wholly free from sinne? Yea aso the most that any know ⟨p. 264⟩is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are reliques and remainders of the old man still even in the best. They are not sop stript of their old garment, of their* Prison apparell, but that many a rag of it hangeth still upon them, andq sticketh so close to them, that they will not off all, till they go altogether for good & all, tillr death do that all at once, thats grace doth now by degrees. Thought sin reigne not in them, asu formerly it hath done: yet it remaineth with them, andx dwelleth still, like a bad Inmate, within them.y It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and throwne down in regard of its regencie, yet not ejected or cast out in regard of inherencie. It is
yHabitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tamen expulsum; dejectum, sed non prorsus ejectum tamen. Bern. in
hOur righteousness is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Propheti Isaiah) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: kUnless we esteem our selves better than our fore-fathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better thanl unrighteousness; saith Gregory; a kind ofm unrighteous righteousness, saith Bernard:)n what is our ⟨p. 265⟩unrighteousness then? Ifo the light that is in us burn so dim, how is it with our darkness, which for the most part is more than the light, even in those that have most?
hOur righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Propheti Esay) but as a menstruous clout (that is, as a filthy, beastly, abominable ragge) if it should strictly be examined: kVnlesse we esteeme our selves better than our fore-fathers, who have no lesse truly than humbly confessed so by themselves. And, if our best righteousnesse be such; (no better thanl unrighteousnesse; saith Gregorie; a kinde ofm unrighteous righteousnesse, saith Bernard:)n what is our ⟨p. 265⟩unrighteousnesse then? Ifo the light that is in us burne so dimme, how is it with our darknesse, which for the most part is more than the light, even in those that have most?
hSed quid potest esse omnis justitia nostra coram Deo? Nonne juxta Prophetam, velut pannus menstruatae reputabitur? Et si districtè judicetur, injusta invenietur omnis justitiae nostra, & minus habens. Bernard. de Temp. 94.
kNostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Isaiah. cap. 64. August. nom. soliloque cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in Job 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Justis. Ferus in Joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.Nostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Esai. cap. 64. August. nom. soliloque cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in Iob 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Iustis. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.
lSciunt Sancti, quia omnis justitia humanae injustitia esse deprehenditur, si divinitus district judicetur. Gregor. Mor. lib. 21. cap. 15.
Again, they consider as their poorness and imperfection in Grace; Consider. 3 so their unprofitableness, even in the good that they do out of Grace. For,p When you have done all that ever you can, saith our Saviour, say that you are (forq so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Job, rWhether a man can be profitable to God, as he may be profitable to man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou dost well, saith he, what good dost thou to God? or what is he the better for it? And again,t If thou dost evil, what hurt dost thou to him? Be thy sins never so many, what is he the worse for it? No:u All my well-doing, saith David, or my goodness, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could do him any good. Fory God (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He neither gaineth ought by us, when we love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. Forz he can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.
Againe, they consider as their poorenesse and imperfection in Grace; Consider. 3 so their unprofitablenesse, even in the good that they doe out of Grace. For,p When you have done all that ever you can, saith our Saviour, say that you are (forq so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, rWhether a man can be profitable to God, as he may be profitable to man, either himselfe, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou dost well, saith he, what good dost thou to God? or what is he the better for it? And againe,t If thou dost evill, what hurt dost thou to him? Be thy sinnes never so many, what is he the worse for it? No:u All my well-doing, saith David, or my goodnesse, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could doe him any good. Fory God (saith one well) being ever the same, is neither the better for our goodnesse, nor the worse for our wickednesse. He neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. Forz he can be well enough without us: but we can by no means doe well without him. And therefore he cannot be the better for us; howsoever we may bee the better for him.
qSed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. [Greek or Hebrew]: nihil huic repugnat sententiae; cum & ipse alibi fateatur; [Greek or Hebrew]. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38.Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. 〈non-Latin alphabet〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈non-Latin alphabet〉. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38.
sJob 35.7. Justitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5.Iob 35.7. Iustitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5.
tJob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8.Iob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8.
Ground 2 Secondly, from the consideration of Gods infinite Majesty and Dignity, his worth and his greatness, that dampeth and obscureth Consider. 2 all those their excellent parts, for which others so much worthily and deservedly admire them.a Goodly Creatures are the Stars, andb they shine bright in the Night, but when the Sun is once up, all their light and lustre is gone, it is no more to be seen, than as if they were not: Nor do those worthy Saints of God, whom we justly deem as brightd Stars, retain their glorious lustre ⟨p. 266⟩that yet dazzleth our eyes, when they appear in the presence of thee God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatness, the more apprehensive are they of their own meanness and unworthiness. And asf the Moon never casteth less light, than when she is nearest the Sun, from whom she hath it: so never doth ought, (ought, I mean, that excelleth, that is ought,) less appear in any of us, than when we approach nearest the gFather and hFountain of Light, from whom we have received whatsoever we have. Fori no where doth Man better or more fully see his own meanness, than in the glass of Gods Greatness. kWhile we sit here in the Church together, and look one upon another, or upon other things here about us, we may well seem to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should go out and look full on it, our eyes would be soon obscured and darkened, and all our sharp-sightedness would prove nothing but mere dimness and darkness. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (thatl their presence when they appear but in some glimpse only of that their celestial Glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most Gloriousm Sun of Righteousness, thisn Suns Creator, the Author of its excellency, ando infinitely therefore more excellent than it, they are so abashed at the consideration of their own vileness in comparison of it, thatp they clap their wings on their faces, (q as men are wont to do their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it.
Ground 2 Secondly, from the consideration of Gods infinite Majestie and Dignitie, his worth and his greatnesse, that dampeth and obscureth Consider. 2 all those their excellent parts, for which others so much worthily and deservedly admire them.a Goodly Creatures are the Starres, andb they shine bright in the Night, but when the Sunne is once up, all their light and luster is gone, it is no more to be seene, than as if they were not: Nor doe those worthy Saints of God, whom we justly deeme as brightd Starres, retaine their glorious luster ⟨p. 266⟩that yet dasleth our eyes, when they appeare in the presence of thee God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse and unworthinesse. And asf the Moon never casteth lesse light, than when shee is neerest the Sunne, from whom she hath it: so never doth ought, (ought, I meane, that excelleth, that is ought,) lesse appeare in any of us, than when wee approach neerest the gFather and hFountaine of Light, from whom we have received whatsoever we have. Fori no where doth Man better or more fully see his owne meannesse, than in the glasse of Gods Greatnesse. kWhile wee sit here in the Church together, and looke one upon another, or upon other things here about us, we may well seeme to be well-eyed and quick-sighted the most of us. But if the Sunne should shine bright abroad, and we should goe out and looke full on it, our eyes would bee soone obscured and darkned, and all our sharp-sightednesse would prove nothing but meere dimnesse and darknesse. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (thatl
b[Greek or Hebrew]. Basil. Sell. hom. in Transfig. [Greek or Hebrew]. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Inde Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. Jul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco [Greek or Hebrew]. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8.〈non-Latin alphabet〉. Basil. Sel. hom. in Transfig. 〈non-Latin alphabet〉. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Inde Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈non-Latin alphabet〉. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8.
No marvel ifr Elijah, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by Prayer they repair unto God, ands set themselves in his special presence,t beholding God as it were then looking with full eye upon them, andu looking him in a manner full in the face, do then especially, as take notice of, so confess and acknowledge, their unworthiness to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so mean, so vile, so base, so abominable, as they are, and do then especially see themselves to be.x Lord depart from me; I am a sinful wretch; saith Saint Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deity. And,y I have oft heard of thee by report; saith Job to God: but now mine eye seeth thee: And therefore do I even abhor my self; and repent me in dust and ashes; inz such as my self am. Men are then* holiest (saith Pythagoras) when they repair unto God: they are humblest sure (say I) when they approach nearest to him.
No marvell ifr Elias, when God spake unto him, (though in no terrible manner, but with a still voyce, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by Prayer they repaire unto God, ands set themselves in his speciall presence,t beholding God as it were then looking with full eye upon them, andu looking him in a manner full in the face, doe then especially, as take notice of, so confesse and acknowledge, their unworthinesse to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so meane, so vile, so base, so abominable, as they are, and doe then especially see themselves to be.x Lord depart from me; I am a sinnefull wretch; saith Saint Peter to our Saviour, when in a strange draught of fish onely, hee saw some print of his Deity. And,y I have oft heard of thee by report; saith Iob to God: but now mine eye seeth thee: And therefore doe I even abhorre my selfe; and repent me in dust and ashes; inz such as my selfe am. Men are then* holiest (saith Pythagoras) when they repaire unto God: they are humblest sure (say I) when they approach nearest to him.
Now this may serve first to teach us Humility. For if so worthy Use 1 Saints and servants of God account themselves unworthy of ought, and think and speak so meanly of themselves; what doth it behoove us to do, that come so far short of them? There are two Virtues especially, that our Saviour Christ hath by his own example commended unto us, to be imitated of us;a Humility in his Life, andb Love or Charity at his Death: Which we may well therefore termc Christs cognisances; and the marks and badges of those that be his. And certainly where Humility is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it.d Dust and ashes, saith Abraham. eA worm, and no man; saith David. fNot a man, but a beast; saith the wise man Agur, andg Asaph. hThe least and last of the Saints; andi of the Apostles; saith the Apostle Paul of himself: butk the first and lchiefest of Sinners.
Now this may serve first to teach us Humilitie. For if so worthy Vse 1 Saints and servants of God account themselves unworthy of ought, and thinke and speake so meanly of themselves; what doth it behoove us to doe, that come so farre short of them? There are two Vertues especially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us;a Humilitie in his Life, andb Love or Charitie at his Death: Which we may well therefore tearmec Christs cognisances; and the markes and badges of those that be his. And certainly where Humility is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you marke them) savour strongly of it.d Dust and ashes, saith Abraham. eA worme, and no man; saith David. fNot a man, but a beast; saith the wise man Agur, andg Asaph. hThe least and last of the Saints; andi of the Apostles; saith the Apostle Paul of himselfe: butk the first and lchiefest of Sinners.
aHumilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Joan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12.Humilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12.
cQuo modo de Fide Basil. apud Greg. Naz. in Epitaph. [Greek or Hebrew]. Et de Charitate & Pace, Chrysost. in Heb. hom. 31. [Greek or Hebrew].Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈non-Latin alphabet〉. Et de Charitate & Pace, Chrysost. in Heb. hom. 31. 〈non-Latin alphabet〉.
And where men therefore are so prone to stand upon terms of comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and notm in giving honour to others, as the Apostle exhorteth, butn in taking honour to themselves, which the Holy Ghost reproveth, strive to go beyond others: it savoureth not ofo the Spirit of Christ, not of thatp Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospel are reported to haveq affected the chief rooms at feasts, and the highest seats in the Synagogues, to be crouched and cringed to, and to be called, Rabbi Rabbi: ther Scribes and Pharisees, I mean,s who in comparison of themselves, scorned and contemned all others;t I am not like other men; nor like this Publican: saith he. Such should remember thatu where the fear of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withal, that as there is,x no Virtue more acceptable and well-pleasing to God than Humility: so there isy no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist,a Though the Lord be on high himself, yet beholdeth he the lowly: as for the proud and haughty, he knoweth them a far off. bIt is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himself in Heaven: and yet ⟨p. 268⟩the higher a man lifteth himself, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded.c The proud Pharisee pressed as near God as he could: the poor Publican, not daring so to do, stood aloof off. Andd yet was God far from the proud Pharisee, but near to the poor Publican. eThe latter went away justified rather than the former. Forf the Lord is near unto all those that be of a contrite heart: Andg he will dwell with him that is of an humble spirit. hHe resisteth the proud: but he giveth grace (that is,i honour and respect) to the humble. kThe Low valleys are watered, when the high hills remain thirsty: Andl the poor and lowly are satisfied, when the proud rich are sent away empty. In a word;m
And where men therefore are so prone to stand upon tearmes of comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and notm in giving honour to others, as the Apostle exhorteth, butn in taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not ofo the Spirit of Christ, not of thatp Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospell are reported to haveq affected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to, and to be called, Rabbi Rabbi: ther Scribes and Pharisees, I meane,s who in comparison of themselves, scorned and contemned all others;t I am not like other men; nor like this Publican: saith he. Such should remember thatu where the feare of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withall, that as there is,x no Vertue more acceptable and well-pleasing to God than Humility: so there isy no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist,a Though the Lord bee on high himselfe, yet beholdeth he the lowly: as for the proud and haughty, hee knoweth them a farre off. b
sQui dum in se singulariter exultant, aliis arroganter insultant. Bernard. de Grad. humil.
tNon sum sicut caeteri, non sicut isle. Luk. 18.11. [Greek or Hebrew]. Basil. Sell. hom. 34.Non sum sicut caeteri, non sicut isle. Luk. 18.11. 〈non-Latin alphabet〉. Basil. Sel. hom. 34.
uUbi timor, nullus tumour. Bern. in Cant. 23. Quid est enim timere nisi non tumere? Gilbert. in Cant. 19.Vbi timor, nullus tumor. Bern. in Cant. 23. Quid est enim timere nisi non tumere? Gilbert. in Cant. 19.
x[Greek or Hebrew]. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
much danger there is in Pride; there is not the like in Humility, albeit a man should abase himself somewhat more, than were meet or requisite for him to do.n In coming in at a low portal, if a man stoop never so low, there is little danger in so doing; but if he hold up his head an inch only too high, he may chance to get a sound knock, if not a broken brow by it.
much danger there is in Pride; there is not the like in Humility, albeit a man should abase himselfe somewhat more, than were meet or requisite for him to doe.n In comming in at a low portall, if a man stoope never so low, there is little danger in so doing; but if he hold up his head an inch onely too high, he may chance to get a sound knocke, if not a broken brow by it.
nQuemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in Joan. 4•.Quemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in Ioan. 4•.
Use 2 Secondly, this may well discover one reason unto us, why our suits and prayers many times prevail not with God, but are returned back to us without fruit and effect; to wit,o because we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Jacob here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breedethp irreverence and qpresumption in us, the very bane and pests of Prayer.
Vse 2 Secondly, this may well discover one reason unto us, why our suits and prayers many times prevaile not with God, but are returned backe to us without fruit and effect; to wit,o because wee are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Iacob here, with any serious consideration or apprehension of our owne indignity and unworthinesse: The want whereof breedethp irreverence and qpresumption in us, the very bane and pests of Prayer.
oMicah 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4.Micha 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4.
There are three special faults in Prayer, saith Bernard, that hinder the success of it;r faintness, coldness, and boldness:
There are three speciall faults in Prayer, saith Bernard, that hinder the successe of it;r faintnesse, coldnesse, and boldnesse:
rEst trepida, est tepida, est temeraria oratio. Bern de Temp. 43. Terror, te•or, tumour. Gilbert. in Cant 33.Est trepida, est tepida, est temeraria oratio. Bern de Temp. 43. Terror, te•or, tumor. Gilbert. in Cant 33.
like a wilde fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root,
the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And
dTinguntur solis radii, corumque trahunt similitudinem, in quorum oram subcundo venere. Plin. hist. Nat. lib. 2. cap. 18.
eSi de his divinitus districtè discutimur, quis inter haec remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt. Greg. Moral. lib. 35. cap. 26. Quousque enim poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiam nequaquam apprehendimus, sed imitamur. Ibid lib. 9. cap. 28.
fIpsa & virtutum gandia vulnus habent. Prosper. in sentent.
gTerret me vita mea. Namque diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in advidetur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut dispticere Deo. Anselm. de miser. homin.
Sciunt Sancti, quia omnis justitia humanae injustitia esse deprehenditur, si divinitus districte judicetur. Gregor. Mor. lib. 21. cap. 15.
mInjusta justitia. Bernard supra.
nQuid ergò de peccatis erit, quan done ipsa pro se poterit respondere justitia? Bernard ibid.
uPsal. 16.2. Nec ille collato eget, nec nos ei quicquam confer possumus. Senec. de benef. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.Psal. 16.2. Nec ille collato eget, nec nos ei quicquam conferre possumus. Senec. de benef. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
xIdeò Deus meus, quia bonorum meorum non indiges. Omne enim bonum nostrum aut ipse est, aut ab ipso. August. epist. 5. & de doctr. Christ. lib. 1. cap. 31.
yNos cum te amamus, à te ad te afficimur, qui possumus misero aliquo modo esse & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedit si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilelm. à S. Theodoric. de amor. Dei, cap. 8. quod Bernardo perperam tribuitur.
zNec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Joan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.Nec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.
their presence when they appeare but in some glimpse onely of that their celestiall Glory, is wont to strike such terrour and astonishment into those to whom they appeare in that manner) yet when they cast their eyes on that most Glorious
iNusquam see melius deprehendit modus imperfectionis humanae, quam in speculo visionis divinae. Bernard. ad frair. de Mont. Dei.Nusquam se melius deprehendit modus imperfectionis humanae, quam in speculo visionis divinae. Bernard. ad frair. de Mont. Dei.
k[Greek or Hebrew]. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissimaque acie videmur nobis praediti: at ubi in Solem suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. l. 1. c. 1.〈non-Latin alphabet〉. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissimaque acie videmur nobis praediti: at ubi in Solem suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. l. 1. c. 1.
lPrimus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. August. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affectione. Qui enim perfectè examinando semetipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suumintelligat. Bernard. ad Fratr. de Mont. Dei.
It is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himselfe in Heaven: and yet
⟨p. 268⟩
the higher a man lifteth himselfe, the further he is from him; the lower a man stoopeth, the neerer he is to him. Wee have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded.
〈non-Latin alphabet〉. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
bVidete magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in Joan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42.Videte magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in Ioan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42.
dPharisaeus contempsit de longinquo stantem, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long. non stabat. August. in Psal. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de propinquo attendebat. Idem de verb. Dom. 36.
eLuk. 18.14. Ille laudabitior, qui humilior, & justior, qui dejectior. Ambros. de poenit. lib. 2. cap. 10. [Greek or Hebrew]. Basil. Sell. hom. 34.Luk. 18.14. Ille laudabitior, qui humilior, & justior, qui dejectior. Ambros. de poenit. lib. 2. cap. 10. 〈non-Latin alphabet〉. Basil. Sel. hom. 34.
gEsa. 57.15. Quid miramur magnum in angusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humitem. August de divers. 36.
iPatet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus soccer meus Catol. Pinner serm: in 1 Pet. 2.17.Patet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Catol. Pinner serm: in 1 Pet. 2.17.
kExcelsa siccantur: depressa rigantur. August. de verb. Ap. 2. & Bernard. de Temp. 47.
m[Greek or Hebrew]. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23.〈non-Latin alphabet〉. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23.
